Hadithi kutoka Bukhari...

Hadithi hii ni muhimu mno! Bukhari Kitabu 1 Hadith 7

Kumzuru Rasul'Allah (s.a.w) na Ku-tawassal kupitia kaburi lake.

Kuzuru Kaburi La Rasul'Allah (S.A.W) na Ku-tawasal kupitia kaburi la Mtume Swalallahu aleihi wa salaam

Kuzuri kaburi la Mtume s.a.w ni katika manduubaat zilotiliwa mkazo zaidi, bali kwa baadhi ya maulamaa ni karibu na wajibu, bali kwa madhehebu ya dhwahiriya ( moja katika madhehebu ya fiqhi ) ni wajib..
ndio tunamuona Imam Nawawi katika almajmuua anasema: واعلم ان زيارة قبر النبي صلى الله عليه وسلم من أهم القربات وانجح المساعي ..., فإذا انصرف الحجاج والمعتمرون من مكة استحب لهم استحبابا مؤكدا ان يتوجهوا لزيارته صلى الله عليه وسلم وينوي الزائر من الزيارة التقرب وشد الرحل والصلاة فيه

Na imam ibnu Qudaamah asema katika almughni : وإذا فرغ من الحج استحب له زيارة قبر النبي صلى الله عليه وسلم وقبر صاحبيه

Kizee na muoka mikate

Kisa cha Kizee na Muoka mikate

Kizee, baada ya salatul Ishaa akajikusanya akitaraji kupata rukhsa kulala pale msikitini, kwani yeye si mwenyeji wa huo mji...anapitia tu. Bahati mbaya mchunga msikiti akamkatalia kizee huyo kulala ndani. 

Kizee akabembeleza bila mafanikio, akatoka nje na kuandaa matandiko alale pale nje tu ya msikiti, lakini haikutosha kwa yule mchunga msikiti, bado akamfukuza hat

a hapo...tena kwa kumburuza.

Pembeni kukawa na duka la muoka mikate, alipoona hivyo akamhurumia kizee yule na kumkaribisha ndani kumpatia hifadhi usiku huo. Ndani ya duka kizee yule kabla kupitiwa usingizi akaona mwenyeji wake (muoka mikate) akifanya istighfar kwa wingi sana...kipindi chote, huku akiendelea na shughuli zake. Kizee akamuuliza kama ameona nini faida/matokeo kutokana na tabia yake hiyo ya kufanya istighfar wakati wote mara nyingi hivyo? Muoka mikate akamjibu kuwa KILA jambo aliloomba kwa Allah limejibiwa (kukubaliwa) isipokuwa tu jambo moja. Kizee akamuuliza, ni jambo lipi ambalo haukujibiwa? Muoka mikate akasema nimemuomba Allah muda mrefu aniwezeshe kukutana na Mwanazuoni mkubwa maarufu, Imam Ahmad Ibn Hanbal.

Na hapo ndipo kizee akajitambulisha kwa kusema si tu kuwa Allah amekusikia dua yako bali pia ameniburuza mpaka mlangoni kwako.

Imam Ahmad pamoja na umaarufu wa jina na sifa nyingi si wengi walimjua kwa sura walioishi miji ya mbali naye. Na hakupenda makuu, hakutaka kujitambulisha alipofika hapo mjini ambapo hakumjua mtu yeyote kwani angefanya hivyo kila mtu angetaka kumkaribisha nyumbani kwake.

Wird Al Imam An Nawawi

Sheikh al-Buti said:

It has reached me that there are people who doubt, or raise doubts regarding the ascription of this litany (hizb) to Imam al-Nawawi without reliance upon any research or verification of the matter.

Here I present before those and their likes the continuous chain for the receiving of this noble litany, reaching to its author Imam al-Nawawi, Allah the most High haver mercy on him and be pleased with him.  Imam Umar al-Shabrawi said in the introduction of his commentary on this litany:

"I received it from our Sheikh, Allamah Muhammad al-Sibaiee, and he from his father Allamah al-Sayyid Salih al-Sibaiee, and he from Allamah al-Sheikh al-Dardir, and he from his teacher Sheikh al-Hifni, and he from his teacher Sheikh Mustafa al-Bakri, and he from Sheikh Muhammad bin Ahmad al-Dimyati al-Shafi better known as Ibn al-Mayit al-Budairi, and he from Sheikh al-Shibramallasi, and he from Sheikh Allamah Abd al-Rahim al-Iraqi, from Sheikh Ala al-Din Ibn al-Attar, and he from the Qutb: Yahya al-Nawawi- Allah be pleased with him."

 

Bismillah

Allahu akbar, Allahu akbar, Allahu akbar.

Aqulu ala’ nafsi wa ala’ deeni wa ala’ ahli wa ala’ awladi wa ala’ maali wa ala as-habi wa ala adyanihim wa ala’ amwalihim, alfa bismillah.

Allahu akbar, Allahu akbar, Allahu akbar.

Aqulu ala’ nafsi wa ala’ deeni wa ala’ ahli wa ala’ awladi wa ala’ maali wa ala as-habi wa ala adyanihim wa ala’ amwalihim, alfa alfi bismillah.

Allahu akbar, Allahu akbar, Allahu akbar.

Aqulu ala’ nafsi wa ala’ deeni wa ala’ ahli wa ala’ awladi wa ala’ maali wa ala as-habi wa ala adyanihim wa ala’ amwalihim, alfa alfi la howla wa la quwata illa billah’hil aliyul-adhim.

Bismillahi wa-billahi wa min Allahi wa li-Llahi wa ala’Llahi wa fi-Llahi wa la howla wa la quwata illa billah’hil aliyul-adhim.

Bismillahi ala’ deeni wa ala’ nafsi wa ala’ awladi, bismillahi ala’ maali wa ala’ ahli, bismillahi ala’ kulli shay’in, a’tanihi rabbi, bismillahi rabbi as-samawati sab’i wa rabbi aradina sab’i wa rabbi arshi-l adhim.

Bismillahi ladhi la ya’duru ma’ asmihi shayun fi’l ardi wa la fis-sama’i wa huwa-samiyul alim (x3)

Bismillahi khayri asma’i fi’l ardi wa fi sama’i.

Bismillahi aftatihu wabihi akthtatim.

Allah, Allah, Allah.

Allahu Rabbi la yushriku-bihi shay’a.

Allah, Allah, Allah.

Allahu rabbi la illaha ilaLlah.

Allahu ‘azwajal wa akbaru, mima akhafu wa-adhar.

Bika allahumma a’udhu min shari nafsi, wa min shari ghayri, wa min shari ma khalaqa rabihi wadhara’awabara.

Wa bika Allahumma ahtarizu mimhum.

Wa bika Allahumma a’udhu min shururihim.

Wa bika Allahumma adra’u fi nuhurihim wa uqadimu bayna yadaya wa-aydihim.

Surah al-ikhlas [including the Basmallah in each] (x3)

Wa mithlu thalika ‘ain yamini wa ‘ain aymanihim, wa mithlu thalika ‘ain shimalihi wa ‘ain shamailihim, wa mithlu thalika ‘ain amami wa amamihim, wa mithlu thalika min khalfi wa min khalfihim, wa mithlu thalika min fawqi wa min fawqihim, wa mithlu thalika min tahti wa min tahtihim, wa mithlu thalika muhyitun bihi wa bihim.

Allahumma inni as-aluka li walahum min khayrika bikhayrika-ladhi la yamlikuhu ghayruk.

Allahumma aj’alni wa ‘iyahum fi ‘ibadika wa ‘iyadhika wa jiwarika wa amanika wa hizbika wa hirzika wa kanafika, min sharri kulli shaytan, min sharri kulli shaytanin wa sultanin wa insin wa jaanin wa baghin wa hasidin wa sab’in wa hayatihi wa ‘aqraba, wa min sharri kulli daabatin anta akhidun binasiyatiha inna rabbi ‘ala siratil mustaqim.

Hasbi r-Rabbu min al-marbubeen,

Hasbi al-Khaliqu min al-makhluqeen,

Hasbi ar-Raziqu min al-marzuqeen,

Hasbi as-Saatiru min al-mastureen,

Hasbi an-Nasiru min al-mansureen,

Hasbi al-Qahirun min al-maqhureen,

Hasbi alathi huwa hasbi,

Hasbi ya man lam yazal hasbi,

Hasbi Allahu wa n’imal-wakeel,

Hasbi Allahu min jamee’i khalqi.

Inna waliyyiya Allahu allathee nazzala alkitaba wahuwa yatawalla alssaliheena

Wa ‘Idhā Qara’ta Al-Qur’āna Ja`alnā Baynaka Wa Bayna Al-Ladhīna Lā Yu’uminūna Bil-’Ākhirati Ĥijābāan Mastūrāa

Wa Ja`alnā `Alá Qulūbihim ‘Akinnatan ‘An Yafqahūhu Wa Fī ‘Ādhānihim Waqrāan Wa ‘Idhā

Fa in tawallaw faqul hasbiya Allahu la ilaha illa huwa AAalayhi tawakkaltu wahuwa rabbu alAAarshi alAAatheem (x 7)

Wa la howla wa la quwata illa billah’hil aliyul-adhim (x3)

Wa sal Allahu ala’ sayyidina Muhammadin wa ala’ ahlihi wa sahbihi wa salim.

Khaba’tu nafsi fi khaza’ini bismillah, aqfaluha thikati biLlah, mafatihuha la quwata illa billah, u’dafeehu bika allahumma ‘an nafsi ma uteequ wa ma la uteeq, la taqata li makhluqeen ma’ qudratil-khaliq.

Hasbi Allahu wa n’imal-wakeel.

Wa la howla wa la quwata illa billah’hil aliyul-adhim.

Wa sal Allahu ala’ sayyidina Muhammadin wa ala’ ahlihi wa sahbihi wa salim.

Hasbi Allahu wa n’imal-wakeel.

Wa la howla wa la quwata illa billah’hil aliyul-adhim.

Wa sal Allahu ala’ sayyidina Muhammadin wa ala’ ahlihi wa sahbihi wa salim.

Hasbi Allahu wa n’imal-wakeel.

Wa la howla wa la quwata illa billah’hil aliyul-adhim.

Wa sal Allahu ala’ sayyidina Muhammadin wa ala’ ahlihi wa sahbihi wa salim.

-END-

 Translation

In the Name of Allah the Most Merciful the Most Compassionate


‘In the name of Allah. Allah is most great, Allah is most great, Allah is most great’ I say upon myself, upon my religion, upon my family, upon my children, upon my property, upon my companions, upon their religion, and upon their property.

One-thousand ‘In the name of Allah, Allah is most great, Allah is most great, Allah is most great’, I say upon my religion, upon my family, upon my children, upon my property, upon my companions, upon their religion, and upon their property.

One-thousand thousand ‘In the name of Allah, Allah is most great, Allah is most great, Allah is most great’, I say upon myself, upon my religion, upon my family, upon my children, upon my property, upon my companions, upon their religion, and upon their property.

One-thousand thousand ‘There is no strength nor power except by Allah, the High, the Most Great’, [I say upon myself…].

In the name of Allah, and through Allah, and from Allah, and towards Allah, and upon Allah, and in Allah – there is no strength nor power except by Allah, the High, the Most Great.

‘In the name of Allah’, upon my religion, upon myself, and upon my children.

‘In the name of Allah’, upon my property and upon my family.

‘In the name of Allah’, upon every thing my Lord has given me.

In the name of Allah, Lord of the seven heavens, Lord of the seven earths, and Lord of the mighty throne.

In the name of Allah, with whose name nothing can cause harm in the earth and the sky, and He is the All-hearing and All-knowing. (thrice)

In the name of Allah – the best of all names in the earth and in the sky.

In the name of Allah I commence, and with it I finish.

Allah, Allah, Allah.

Allah is my Lord – I associate no partner unto Him.

Allah, Allah, Allah.

Allah is my Lord: no deity exists other than Him. 

Allah is more powerful, stronger, and greater than what I fear and guard against.

In You, O Allah, I seek refuge from the evil of myself and the evil of others, and the evil my Lord has created, forged, and designed.

In You, O Allah, I seek protection against them.

In You, O Allah, I take refuge from their [various] evils.

And with You, O Allah, I repel their necks.

Between me and them I put:

Say: He is Allah the One! * Allah the eternally Besought of all! * He begetteth not nor was begotten. * And there is none comparable unto Him. [112:1-4] (thrice)

And [I say] the same [the basmallah and sūrat al-ikhlāṣ] to my right and to their right; and the same to my left and to their left; and the same in front of me and in front of them; and the same behind me and behind them; and the same above me and above them; and the same below me and below them; and the same encompassing me and encompassing them.

O Allah, verily I beseech You, for my sake and theirs, for whatever You choose from Your goodness which no one other than You possesses.

O Allah, put me and them in Your divine servitude and protection, in Your protectorship, in what is entrusted unto You, in the midst of Your party, in Your sanctuary and shelter – from every demon, possessor of power, human or jinn, from tyrants and enviers, from predatory beasts and serpents and scorpions, and from every crawling creature under Your control. Verily, my Lord is upon the straight path!

The Lord suffices me from all who are subject to others.

The Creator suffices me from the created.

The Sustainer suffices me from those who are sustained.

The Concealer suffices me from those who are concealed.

The Giver of Victory suffices me from those who are granted victory.

The Vanquisher suffices me from those who are vanquished.

The One who suffices me is my sufficiency.

He who never ceases sufficing me suffices me.

My sufficiency is Allah, and what a great agent is He!

Allah suffices me from [needing] His entire creation.

Verily, Allah is my protector, who sent down the Book, and he looks after the righteous. [7:196]

And when thou recitest the Quran We place between thee and those who believe not in the Hereafter a hidden barrier * And We place upon their hearts veils lest they should understand it and in their ears a deafness; and when thou makest mention of thy Lord alone in the Quran they turn their backs in aversion. [17:45]

Now if they turn away (O Muḥammad) say: Allah sufficeth me. There is no God save Him. In Him have I put my trust and He is Lord of the Tremendous Throne. [9:129] (seven times)

There is no strength nor power except by Allah, the High, the Most Great. (thrice)

And may the prayers of Allah be upon our master Muḥammad and upon his folk and Companions, and may He give them peace.

I conceal myself within the coffers of ‘through the name of Allah’. Its locks are my trust in Allāh. Its keys are ‘there is no power except by Allah’. Through You, O Allah, I protect myself from what lies within my power and what lies without. Created creatures are powerless [when faced] with the ability of the Creator.

My sufficiency is Allah, and what a great agent is He! There is no strength nor power except by Allah, the High, the Most Great. And may the prayers of Allah be upon our master Muḥammad and upon his folk and Companions, and give them peace. (thrice)

"Watazame watu wote kwa kua ni wabora kuliko wewe, mkubwa wako amekuzidi kwa 3amali njema, na mdogo wako madhambi yake machache kushinda yako. Hata kafiri usimhukumie ubaya, coz hujui mwisho wake utakuaje wala wako utakuaje."

~ Al Ustadh Mbarak Ahmed

Bukhari 2:13

Sahih Al-Bukhari: Kitabu #2, Hadith#13


Narrated 'Aisha:
Whenever Allah's Apostle ordered the Muslims to do something, he used to order them deeds which were easy for them to do, (according to their strength endurance). They said, "O Allah's Apostle! We are not like you. Allah has forgiven your past and future sins." So Allah's Apostle became angry and it was apparent on his face. He said, "I am the most Allah fearing, and know Allah better than all of you do."


حَدَّثَنَا مُحَمَّدُ بْنُ سَلاَمٍ، قَالَ أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَمَرَهُمْ أَمَرَهُمْ مِنَ الأَعْمَالِ بِمَا يُطِيقُونَ قَالُوا إِنَّا لَسْنَا كَهَيْئَتِكَ يَا رَسُولَ اللَّهِ، إِنَّ اللَّهَ قَدْ غَفَرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ. فَيَغْضَبُ حَتَّى يُعْرَفَ الْغَضَبُ فِي وَجْهِهِ ثُمَّ يَقُولُ " إِنَّ أَتْقَاكُمْ وَأَعْلَمَكُمْ بِاللَّهِ أَنَا ".


Amesimulia 'Aisha (r.a):
Wakati wowote Mtume wa Allah (s.a.w) alipoamrisha Waislam kufanya kitu, alikuwa akiwaamrisha matendo yaliyo rahisi kwao kutenda, (kutokana na nguvu na uwezo wao). Walisema, "Ewe Mtume wa Allah! Hatuko kama wewe (Wakitaka kufanya mambo mazito zaidi). Allah amekusamehe madhambi yako yaliyopita na yajayo." Basi Mtume wa Allah (s.a.w) alikasirika na ilionekana usoni mwake. Alisema, "Mimi ni nimuogopaye Mungu kuliko wote, na namjua Allah kuliko ninyi wote mnavyomjua."

Bukhari 2:12

Sahih Al-Bukhari: Kitabu #2, Hadith #12


Narrated Abu Said Al-Khudri:
Allah's Apostle said, "A time will come that the best property of a Muslim will be sheep which he will take on the top of mountains and the places of rainfall (valleys) so as to flee with his religion from afflictions."


حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ الْمُسْلِمِ غَنَمٌ يَتْبَعُ بِهَا شَعَفَ الْجِبَالِ وَمَوَاقِعَ الْقَطْرِ، يَفِرُّ بِدِينِهِ مِنَ الْفِتَنِ ".

Amesimulia Abu Said Al-Khudri (r.a):
Mtume wa Allah (s.a.w) amesema, "Utafika wakati ambao mali bora ya Muislam itakuwa ni kondoo ambaye atamchukua kileleni mwa mlima na sehemu za mvua (mabonde) kukimbia fitna kwa dini yake"

Bukhari 2:11

Sahih Al-Bukhari: Kitabu #2, Hadith #11

Narrated 'Ubada bin As-Samit:
who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-'Aqaba pledge: Allah's Apostle said while a group of his companions were around him, "Swear allegiance to me for:
1. Not to join anything in worship along with Allah.
2. Not to steal.
3. Not to commit illegal sexual intercourse.
4. Not to kill your children.
5. Not to accuse an innocent person (to spread such an accusation among people).
6. Not to be disobedient (when ordered) to do good deed."
The Prophet added: "Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of partners to Allah) and gets the punishment in this world, that punishment will be an expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter)." 'Ubada bin As-Samit added: "So we swore allegiance for these." (points to Allah's Apostle)


حَدَّثَنَا أَبُو الْيَمَانِ، قَالَ أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي أَبُو إِدْرِيسَ، عَائِذُ اللَّهِ بْنُ عَبْدِ اللَّهِ أَنَّ عُبَادَةَ بْنَ الصَّامِتِ ـ رضى الله عنه ـ وَكَانَ شَهِدَ بَدْرًا، وَهُوَ أَحَدُ النُّقَبَاءِ لَيْلَةَ الْعَقَبَةِ ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ وَحَوْلَهُ عِصَابَةٌ مِنْ أَصْحَابِهِ " بَايِعُونِي عَلَى أَنْ لاَ تُشْرِكُوا بِاللَّهِ شَيْئًا، وَلاَ تَسْرِقُوا، وَلاَ تَزْنُوا، وَلاَ تَقْتُلُوا أَوْلاَدَكُمْ، وَلاَ تَأْتُوا بِبُهْتَانٍ تَفْتَرُونَهُ بَيْنَ أَيْدِيكُمْ وَأَرْجُلِكُمْ، وَلاَ تَعْصُوا فِي مَعْرُوفٍ، فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللَّهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ فِي الدُّنْيَا فَهُوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا ثُمَّ سَتَرَهُ اللَّهُ، فَهُوَ إِلَى اللَّهِ إِنْ شَاءَ عَفَا عَنْهُ، وَإِنْ شَاءَ عَاقَبَهُ ". فَبَايَعْنَاهُ عَلَى ذَلِكَ.

Amesimulia 'Ubada bin As-Samit (r.a):
ambaye alishiriki katika vita vya Badr na alikuwa ni Naqib (kamanda wa kikosi cha watu sita), katika usiku wa kiapo cha Al-'Aqaba: Mtume wa Allah (s.a.w) amesema wakati akizungukwa na kundi la maswahaba, "Toeni kiapo kwangu kwa:
1. Kutoshirikisha chochote katika ibada pamoja na Allah.
2. Kutoiba
3. Kutofanya zinaa.
4. Kutoua watoto wenu
5. Kutomshutumu asiye hatia (kusambaza shutuma kwa watu)
6. Kutodharau/tii (mnapoamriwa) kufanya jambo jema"
Nabii (s.a.w) akaongeza: "yeyote miongoni mwenu mwenye kutimiza kiapo chake atalipwa (thawabu) na Allah. Na yeyote mwenye kufanya lolote katika hayo (isipokuwa kumshirikisha Allah) na akaadhibiwa duniani, adhabu hiyo itakuwa ni kama kafara ya dhambi hiyo. Na endapo atafanya lolote katika hayo, na Allah akamfichia dhambi yake, ni juu Yake kumsamehe ama kumuadhibu (akhera)." 'Ubada bin As-Samit akaongezea: "Kwa hiyo tukala kiapo kwa haya" (mambo kwa Mtume wa Allah s.a.w)

Bukhari 2:10

Sahih Al-Bukhari: Kitabu #2, Hadith #10


Narrated Anas:
The Prophet said, "Love for the Ansar is a sign of faith and hatred for the Ansar is a sign of hypocrisy."


حَدَّثَنَا أَبُو الْوَلِيدِ، قَالَ حَدَّثَنَا شُعْبَةُ، قَالَ أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ جَبْرٍ، قَالَ سَمِعْتُ أَنَسًا، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " آيَةُ الإِيمَانِ حُبُّ الأَنْصَارِ، وَآيَةُ النِّفَاقِ بُغْضُ الأَنْصَارِ ".


Amesimulia Anas (r.a):
Nabii (s.a.w) amesema, " Upendo kwa Ansar ni ishara ya imani na chuki kwa Ansari ni ishara ya unafiki."

Bukhari 2:9

Sahih Al-Bukhari: Kitabu #2, Hadith #9

Narrated Anas:
The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."


حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ حَدَّثَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، قَالَ حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي قِلاَبَةَ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " ثَلاَثٌ مَنْ كُنَّ فِيهِ وَجَدَ حَلاَوَةَ الإِيمَانِ أَنْ يَكُونَ اللَّهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَأَنْ يُحِبَّ الْمَرْءَ لاَ يُحِبُّهُ إِلاَّ لِلَّهِ، وَأَنْ يَكْرَهَ أَنْ يَعُودَ فِي الْكُفْرِ كَمَا يَكْرَهُ أَنْ يُقْذَفَ فِي النَّارِ ".


Amesimulia Anas (r.a):
Nabii (s.a.w) amesema, "Yeyote mwenye kumiliki mambo matatu yafuatayo atapata utamu wa imani:
1. Yule ambaye Allah na Mtume wake wanakuwa wapendwa kwake kuliko kingine chochote.
2. Ambaye anampenda mtu na kumpenda kwa ajili ya Allah pekee.
3. Ambaye anachukia kurejea kwenye ukafiri (kuondokewa imani) kama anavyochukia kutupwa motoni"

Bukhari 2:8

Sahih Al-Bukhari: Kitabu #2, Hadith #8

Narrated Anas:
The Prophet said "None of you will have faith till he loves me more than his father, his children and all mankind."


حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم ح وَحَدَّثَنَا آدَمُ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ ".

Amesimulia Anas (r.a):
Nabii (s.a.w) amesema, "Hakuna kati yenu atakayekuwa na imani mpaka atakaponipenda zaidi ya baba yake, watoto wake, na watu wote."

Bukhari 2:7

Sahih Al-Bukhari: Kitabu #2, Hadith #7

Narrated Abu Huraira:
"Allah's Apostle said, "By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children."


حَدَّثَنَا أَبُو الْيَمَانِ، قَالَ أَخْبَرَنَا شُعَيْبٌ، قَالَ حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ فَوَالَّذِي نَفْسِي بِيَدِهِ لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ ‏"‏‏.‏

Amesimulia Abu Huraira (r.a):
"Mtume wa Allah (s.a.w) amesema, " Kwake yeye ambaye kiganjani mwake maisha yangu yamo, hakuna kati yenu atakayekua na imani mpaka atakaponipenda zaidi ya baba yake na watoto wake."

Bukhari 2:6

Sahih Al-Bukhari: Kitabu #2, Hadith #6

Narrated Anas:
The Prophet said, "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself."


حَدَّثَنَا مُسَدَّدٌ، قَالَ حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم‏.‏
وَعَنْ حُسَيْنٍ الْمُعَلِّمِ، قَالَ حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ ‏"‏‏.‏

Amesimulia Anas (r.a):
Nabii (s.a.w) amesema, "Hakuna kati yenu mwenye imani ya kikweli mpaka anapomtakia kaka yake anachojitakia mwenyewe.

Bukhari 2:5

Sahih Al-Bukhari: Kitabu#2, Hadith #5


Narrated 'Abdullah bin 'Amr:
A man asked the Prophet , "What sort of deeds or (what qualities of) Islam are good?" The Prophet replied, 'To feed (the poor) and greet those whom you know and those whom you do not Know (See Hadith No. 27).


حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، قَالَ حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ، عَنْ أَبِي الْخَيْرِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ـ رضى الله عنهما ـ أَنَّ رَجُلاً، سَأَلَ النَّبِيَّ صلى الله عليه وسلم أَىُّ الإِسْلاَمِ خَيْرٌ قَالَ " تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلاَمَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ ".

Amesimulia 'Abdullah bin 'Amr (r.a):
Mwanaume mmoja alimuuliza Nabii (s.a.w), " Ni matendo kama yapi ya uislam ni bora sana?" Nabii (s.a.w) akamjibu, 'Kulisha masikini na kusalimu unaowafahamu na usiowafahamu.

Bukhari 2:4

Sahih Al-Bukhari: Kitabu #2, Hadith # 4

Narrated Abu Musa:
Some people asked Allah's Apostle, "Whose Islam is the best? i.e. (Who is a very good Muslim)?" He replied, "One who avoids harming the Muslims with his tongue and hands."


حَدَّثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الْقُرَشِيِّ، قَالَ حَدَّثَنَا أَبِي قَالَ، حَدَّثَنَا أَبُو بُرْدَةَ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى ـ رضى الله عنه ـ قَالَ قَالُوا يَا رَسُولَ اللَّهِ أَىُّ الإِسْلاَمِ أَفْضَلُ قَالَ " مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ ".

Amesimulia Abu Musa (r.a):
Watu fulani walimuuliza Mtume wa Allah (s.a.w), "Uislam wa nani ni bora kabisa? (i.e Ni yupi muislam bora sana)?" Akajibu (s.a.w), "Ambaye huepuka kudhuru waislam kwa ulimi wake na mikono yake."

Bukhari 2:3

Sahih Al-Bukhari: Kitabu#2, Hadithi#3

Narrated 'Abdullah bin 'Amr:
The Prophet said, "A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all what Allah has forbidden."


حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي السَّفَرِ، وَإِسْمَاعِيلَ، عَنِ الشَّعْبِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، وَالْمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللَّهُ عَنْهُ ". قَالَ أَبُو عَبْدِ اللَّهِ وَقَالَ أَبُو مُعَاوِيَةَ حَدَّثَنَا دَاوُدُ عَنْ عَامِرٍ قَالَ سَمِعْتُ عَبْدَ اللَّهِ عَنِ النَّبِيِّ صلى الله عليه وسلم. وَقَالَ عَبْدُ الأَعْلَى عَنْ دَاوُدَ عَنْ عَامِرٍ عَنْ عَبْدِ اللَّهِ عَنِ النَّبِيِّ صلى الله عليه وسلم.


Amesimulia 'Abdullah bin 'Amr (r.a):
Nabii (s.a.w) amesema, "Muislam ni ambaye anaepuka kuwadhuru Waislam kwa ulimi wake na mikono yake. Na Muhajir (mhamaji) ni ambaye anaachana na yote Allah akiyokataza."

Bukhari 2:2

Sahih Al-Bukhari: Kitabu #2, Hadith #2

Narrated Abu Huraira:
The Prophet said, "Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya (This term "Haya" covers a large number of concepts which are to be taken together; amongst them are self respect, modesty, bashfulness, and scruple, etc.) is a part of faith."


حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، قَالَ حَدَّثَنَا أَبُو عَامِرٍ الْعَقَدِيُّ، قَالَ حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الإِيمَانُ بِضْعٌ وَسِتُّونَ شُعْبَةً، وَالْحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ ".

Amesimulia Abu Huraira (r.a):
Nabii (s.a.w) amesema, "Imani ina matawi (sehemu) zaidi ya sitini. Na "Haya" ni sehemu ya Imani.

Bukhari 2:1

Sahih Al Bukhari: Kitabu#2, Hadith#1

Narrated Ibn 'Umar:
Allah's Apostle said: Islam is based on (the following) five (principles):
1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Apostle.
2. To offer the (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity) .
4. To perform Hajj. (i.e. Pilgrimage to Mecca)
5. To observe fast during the month of Ramadan.


حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، قَالَ أَخْبَرَنَا حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ، عَنْ عِكْرِمَةَ بْنِ خَالِدٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " بُنِيَ الإِسْلاَمُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامِ الصَّلاَةِ، وَإِيتَاءِ الزَّكَاةِ، وَالْحَجِّ، وَصَوْمِ رَمَضَانَ ".

Amesimulia Ibn 'Umar (r.a):
Mtume wa Allah (s.a.w) amesema: Uislam unamsingi katika (Mambo) matano:
1. Tutoa ushuhuda kwamba hakuna mwenye haki ya kuabudiwa ila Allah na Muhammad ni Mtume wa Allah.
2. Kusimamisha sala kwa unyenyekevu na usahihi
3. Kulipa Zaka
4. Kufanya Hajj (Kuhiji Makka)
5. Kufunga katika mwezi wa Ramadhani.

Bukhari 1:7

Sahih Al-Bukhari: Kitabu#1, Hadith#7

Narrated 'Abdullah bin 'Abbas:
Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah's Apostle had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question said to them, "Who amongst you is closely related to that man who claims to be a Prophet?" Abu Sufyan replied, "I am the nearest relative to him (amongst the group)."
Heraclius said, "Bring him (Abu Sufyan) close to me and make his companions stand behind him." Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me." Abu Sufyan added, "By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet. The first question he asked me about him was:
'What is his family status amongst you?'
I replied, 'He belongs to a good (noble) family amongst us.'
Heraclius further asked, 'Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?'
I replied, 'No.'
He said, 'Was anybody amongst his ancestors a king?'
I replied, 'No.'
Heraclius asked, 'Do the nobles or the poor follow him?'
I replied, 'It is the poor who follow him.'
He said, 'Are his followers increasing decreasing (day by day)?'
I replied, 'They are increasing.'
He then asked, 'Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?'
I replied, 'No.'
Heraclius said, 'Have you ever accused him of telling lies before his claim (to be a Prophet)?'
I replied, 'No. '
Heraclius said, 'Does he break his promises?'
I replied, 'No. We are at truce with him but we do not know what he will do in it.' I could not find opportunity to say anything against him except that.
Heraclius asked, 'Have you ever had a war with him?'
I replied, 'Yes.'
Then he said, 'What was the outcome of the battles?'
I replied, 'Sometimes he was victorious and sometimes we.'
Heraclius said, 'What does he order you to do?'
I said, 'He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.'
Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Apostles come from noble families amongst their respective peoples. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.
I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Apostle have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.' Heraclius then asked for the letter addressed by Allah's Apostle
which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: "In the name of Allah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allah and His Apostle to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allah's Statement:)
'O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).' (3:64).
Abu Sufyan then added, "When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet Muhammad) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it)."
The sub narrator adds, "Ibn An-Natur was the Governor of llya' (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, 'At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?' The people replied, 'Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).
'Just Issue orders to kill every Jew present in the country.'
While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah's Apostle to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, 'Arabs also practice circumcision.'
(After hearing that) Heraclius remarked that sovereignty of the 'Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, 'O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).'
(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.
(When they returned) he said, 'What already said was just to test the strength of your conviction and I have seen it.' The people prostrated before him and became pleased with him, and this was the end of Heraclius's story (in connection with his faith).

حَدَّثَنَا أَبُو الْيَمَانِ الْحَكَمُ بْنُ نَافِعٍ، قَالَ أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ، أَخْبَرَهُ أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ أَخْبَرَهُ أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي رَكْبٍ مِنْ قُرَيْشٍ ـ وَكَانُوا تُجَّارًا بِالشَّأْمِ ـ فِي الْمُدَّةِ الَّتِي كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم مَادَّ فِيهَا أَبَا سُفْيَانَ وَكُفَّارَ قُرَيْشٍ، فَأَتَوْهُ وَهُمْ بِإِيلِيَاءَ فَدَعَاهُمْ فِي مَجْلِسِهِ، وَحَوْلَهُ عُظَمَاءُ الرُّومِ ثُمَّ دَعَاهُمْ وَدَعَا بِتَرْجُمَانِهِ فَقَالَ أَيُّكُمْ أَقْرَبُ نَسَبًا بِهَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالَ أَبُو سُفْيَانَ فَقُلْتُ أَنَا أَقْرَبُهُمْ نَسَبًا. فَقَالَ أَدْنُوهُ مِنِّي، وَقَرِّبُوا أَصْحَابَهُ، فَاجْعَلُوهُمْ عِنْدَ ظَهْرِهِ. ثُمَّ قَالَ لِتَرْجُمَانِهِ قُلْ لَهُمْ إِنِّي سَائِلٌ هَذَا عَنْ هَذَا الرَّجُلِ، فَإِنْ كَذَبَنِي فَكَذِّبُوهُ. فَوَاللَّهِ لَوْلاَ الْحَيَاءُ مِنْ أَنْ يَأْثِرُوا عَلَىَّ كَذِبًا لَكَذَبْتُ عَنْهُ، ثُمَّ كَانَ أَوَّلَ مَا سَأَلَنِي عَنْهُ أَنْ قَالَ كَيْفَ نَسَبُهُ فِيكُمْ قُلْتُ هُوَ فِينَا ذُو نَسَبٍ. قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ مِنْكُمْ أَحَدٌ قَطُّ قَبْلَهُ قُلْتُ لاَ. قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ قُلْتُ لاَ. قَالَ فَأَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ فَقُلْتُ بَلْ ضُعَفَاؤُهُمْ. قَالَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ قُلْتُ بَلْ يَزِيدُونَ. قَالَ فَهَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ قُلْتُ لاَ. قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ قُلْتُ لاَ. قَالَ فَهَلْ يَغْدِرُ قُلْتُ لاَ، وَنَحْنُ مِنْهُ فِي مُدَّةٍ لاَ نَدْرِي مَا هُوَ فَاعِلٌ فِيهَا. قَالَ وَلَمْ تُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا غَيْرُ هَذِهِ الْكَلِمَةِ. قَالَ فَهَلْ قَاتَلْتُمُوهُ قُلْتُ نَعَمْ. قَالَ فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ قُلْتُ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالٌ، يَنَالُ مِنَّا وَنَنَالُ مِنْهُ. قَالَ مَاذَا يَأْمُرُكُمْ قُلْتُ يَقُولُ اعْبُدُوا اللَّهَ وَحْدَهُ، وَلاَ تُشْرِكُوا بِهِ شَيْئًا، وَاتْرُكُوا مَا يَقُولُ آبَاؤُكُمْ، وَيَأْمُرُنَا بِالصَّلاَةِ وَالصِّدْقِ وَالْعَفَافِ وَالصِّلَةِ. فَقَالَ لِلتَّرْجُمَانِ قُلْ لَهُ سَأَلْتُكَ عَنْ نَسَبِهِ، فَذَكَرْتَ أَنَّهُ فِيكُمْ ذُو نَسَبٍ، فَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا، وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ مِنْكُمْ هَذَا الْقَوْلَ فَذَكَرْتَ أَنْ لاَ، فَقُلْتُ لَوْ كَانَ أَحَدٌ قَالَ هَذَا الْقَوْلَ قَبْلَهُ لَقُلْتُ رَجُلٌ يَأْتَسِي بِقَوْلٍ قِيلَ قَبْلَهُ، وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ فَذَكَرْتَ أَنْ لاَ، قُلْتُ فَلَوْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ أَبِيهِ، وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَذَكَرْتَ أَنْ لاَ، فَقَدْ أَعْرِفُ أَنَّهُ لَمْ يَكُنْ لِيَذَرَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللَّهِ، وَسَأَلْتُكَ أَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ فَذَكَرْتَ أَنَّ ضُعَفَاءَهُمُ اتَّبَعُوهُ، وَهُمْ أَتْبَاعُ الرُّسُلِ، وَسَأَلْتُكَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ فَذَكَرْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ أَمْرُ الإِيمَانِ حَتَّى يَتِمَّ، وَسَأَلْتُكَ أَيَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ فَذَكَرْتَ أَنْ لاَ، وَكَذَلِكَ الإِيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ الْقُلُوبَ، وَسَأَلْتُكَ هَلْ يَغْدِرُ فَذَكَرْتَ أَنْ لاَ، وَكَذَلِكَ الرُّسُلُ لاَ تَغْدِرُ، وَسَأَلْتُكَ بِمَا يَأْمُرُكُمْ، فَذَكَرْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللَّهَ، وَلاَ تُشْرِكُوا بِهِ شَيْئًا، وَيَنْهَاكُمْ عَنْ عِبَادَةِ الأَوْثَانِ، وَيَأْمُرُكُمْ بِالصَّلاَةِ وَالصِّدْقِ وَالْعَفَافِ. فَإِنْ كَانَ مَا تَقُولُ حَقًّا فَسَيَمْلِكُ مَوْضِعَ قَدَمَىَّ هَاتَيْنِ، وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ، لَمْ أَكُنْ أَظُنُّ أَنَّهُ مِنْكُمْ، فَلَوْ أَنِّي أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لَتَجَشَّمْتُ لِقَاءَهُ، وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمِهِ. ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم الَّذِي بَعَثَ بِهِ دِحْيَةُ إِلَى عَظِيمِ بُصْرَى، فَدَفَعَهُ إِلَى هِرَقْلَ فَقَرَأَهُ فَإِذَا فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. مِنْ مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ. سَلاَمٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ، أَسْلِمْ تَسْلَمْ، يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ وَ{يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلاَّ اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ} قَالَ أَبُو سُفْيَانَ فَلَمَّا قَالَ مَا قَالَ، وَفَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ كَثُرَ عِنْدَهُ الصَّخَبُ، وَارْتَفَعَتِ الأَصْوَاتُ وَأُخْرِجْنَا، فَقُلْتُ لأَصْحَابِي حِينَ أُخْرِجْنَا لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ، إِنَّهُ يَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ. فَمَا زِلْتُ مُوقِنًا أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ عَلَىَّ الإِسْلاَمَ. وَكَانَ ابْنُ النَّاظُورِ صَاحِبُ إِيلِيَاءَ وَهِرَقْلَ سُقُفًّا عَلَى نَصَارَى الشَّأْمِ، يُحَدِّثُ أَنَّ هِرَقْلَ حِينَ قَدِمَ إِيلِيَاءَ أَصْبَحَ يَوْمًا خَبِيثَ النَّفْسِ، فَقَالَ بَعْضُ بَطَارِقَتِهِ قَدِ اسْتَنْكَرْنَا هَيْئَتَكَ. قَالَ ابْنُ النَّاظُورِ وَكَانَ هِرَقْلُ حَزَّاءً يَنْظُرُ فِي النُّجُومِ، فَقَالَ لَهُمْ حِينَ سَأَلُوهُ إِنِّي رَأَيْتُ اللَّيْلَةَ حِينَ نَظَرْتُ فِي النُّجُومِ مَلِكَ الْخِتَانِ قَدْ ظَهَرَ، فَمَنْ يَخْتَتِنُ مِنْ هَذِهِ الأُمَّةِ قَالُوا لَيْسَ يَخْتَتِنُ إِلاَّ الْيَهُودُ فَلاَ يُهِمَّنَّكَ شَأْنُهُمْ وَاكْتُبْ إِلَى مَدَايِنِ مُلْكِكَ، فَيَقْتُلُوا مَنْ فِيهِمْ مِنَ الْيَهُودِ. فَبَيْنَمَا هُمْ عَلَى أَمْرِهِمْ أُتِيَ هِرَقْلُ بِرَجُلٍ أَرْسَلَ بِهِ مَلِكُ غَسَّانَ، يُخْبِرُ عَنْ خَبَرِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَلَمَّا اسْتَخْبَرَهُ هِرَقْلُ قَالَ اذْهَبُوا فَانْظُرُوا أَمُخْتَتِنٌ هُوَ أَمْ لاَ. فَنَظَرُوا إِلَيْهِ، فَحَدَّثُوهُ أَنَّهُ مُخْتَتِنٌ، وَسَأَلَهُ عَنِ الْعَرَبِ فَقَالَ هُمْ يَخْتَتِنُونَ. فَقَالَ هِرَقْلُ هَذَا مَلِكُ هَذِهِ الأُمَّةِ قَدْ ظَهَرَ. ثُمَّ كَتَبَ هِرَقْلُ إِلَى صَاحِبٍ لَهُ بِرُومِيَةَ، وَكَانَ نَظِيرَهُ فِي الْعِلْمِ، وَسَارَ هِرَقْلُ إِلَى حِمْصَ، فَلَمْ يَرِمْ حِمْصَ حَتَّى أَتَاهُ كِتَابٌ مِنْ صَاحِبِهِ يُوَافِقُ رَأْىَ هِرَقْلَ عَلَى خُرُوجِ النَّبِيِّ صلى الله عليه وسلم وَأَنَّهُ نَبِيٌّ، فَأَذِنَ هِرَقْلُ لِعُظَمَاءِ الرُّومِ فِي دَسْكَرَةٍ لَهُ بِحِمْصَ ثُمَّ أَمَرَ بِأَبْوَابِهَا فَغُلِّقَتْ، ثُمَّ اطَّلَعَ فَقَالَ يَا مَعْشَرَ الرُّومِ، هَلْ لَكُمْ فِي الْفَلاَحِ وَالرُّشْدِ وَأَنْ يَثْبُتَ مُلْكُكُمْ فَتُبَايِعُوا هَذَا النَّبِيَّ، فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الأَبْوَابِ، فَوَجَدُوهَا قَدْ غُلِّقَتْ، فَلَمَّا رَأَى هِرَقْلُ نَفْرَتَهُمْ، وَأَيِسَ مِنَ الإِيمَانِ قَالَ رُدُّوهُمْ عَلَىَّ. وَقَالَ إِنِّي قُلْتُ مَقَالَتِي آنِفًا أَخْتَبِرُ بِهَا شِدَّتَكُمْ عَلَى دِينِكُمْ، فَقَدْ رَأَيْتُ. فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ، فَكَانَ ذَلِكَ آخِرَ شَأْنِ هِرَقْلَ. رَوَاهُ صَالِحُ بْنُ كَيْسَانَ وَيُونُسُ وَمَعْمَرٌ عَنِ الزُّهْرِيِّ


Amesimulia 'Abdullah bin 'Abbas (r.a):
Abu Sufyan bin Harb alinijulisha kuwa Heraclius alimtumia mjumbe wakati alipokuwa anasindikiza msafara kutoka Quraish. Walikuwa ni wafanya biashara wa Sham (Syria, Palestina, Lebanon na Jodan), wakati Mtume wa Allah (s.a.w) alipokuwa amesimamisha vita na Abu Sufyan na makafiri wa Quraish. Basi Abu Sufyan na wenzake wakaenda kwa Heraclius huko Ilya (Jerusalem). Heraclius akawaita mahakamani akiwa amezungukwa na viongozi muhimu mashuhuri wa Byzantium (Roman). Akamuita mkalimani wake ambaye akasema, akitafsiri swali la Heraclius, "Ni nani kati yenu aliye na uhusiano wa karibu na huyo mtu anayedai kuwa ni Nabii?" Abu Sufyan akajibu, " Mimi ni ndugu yake wa karibu zaidi (kati yetu)" Heraclius  akasema, "Mlete hapa (Abu Sufyan) karibu yangu na wasimamishe wenzake nyuma yake" Abu Sufyan akaongezea, "Heraclius alimwambia mkalimani wake awaambie wenzangu kwamba alitaka kuniuliza maswali kuhusu huyo mtu (Mtume s.a.w) na kwamba kama ningedanganya wenzangu wangenichanganya (wangeniumbua)." Abu Sufyan akaongezea, "Wallah! Kama nisingeogopa wenzangu kuniita muongo, nisingesema ukweli kuhusu yeye (s.a.w) Swali la kwanza aliloniuliza kuhusu yeye (Mtume s.a.w) ni:
'Ni ipi hadhi yake kifamilia miongoni mwenu?'
Nikamjibu, 'anatoka katika familia njema ya kuheshimika kati yetu'
Heraclius akauliza zaidi, 'Kuna yeyote kati yenu ameshawahi kudai kama hivyo (yaani utume/unabii) kabla yake?'
Nikajibu, 'Hapana'
Heraclius akauliza, 'Kuna yeyote katika mababu zake aliwahi kuwa mfalme?'
Nikajibu 'Hapana'
Heraclius akauliza, 'Ni waheshimiwa au masikini (watu duni) wanaomfuata?
Nikajibu , 'Ni watu duni wanaomfuata'
Akasema, 'Wafuasi wake wanaongezeka au wanapungua?
Nikajibu, 'Wanaongezeka'
Kisha akauliza, 'Kuna wowote katika wanaosilimu huja kuichukia na kuachana na dini yake?'
Nikajibu, 'Hapana'
Heraclius akasema, ' Umeshawahi kumshutumu (au kumhisi) kusema uwongo kabla ya madai yake (ya utume)?'
Nikajibu, 'Hapana'
Heraclius akasema, 'Je, huwa anavunja ahadi?'
Nikajibu, 'Hapana. Tupo katika makubaliano ya kusimamisha mapigano naye lakini hatujui atafanyanini ndani ya kipindi hiki.' Sikuweza kupata nafasi ya kusema chochote dhidi yake isipokuwa hilo.
Heraclius akauliza, 'Mmeshawahi kuwa na vita naye?'
Nikajibu, 'Ndio'
Kisha akasema, 'Matokeo ya vita yalikuwaje?'
Nikajibu, 'Wakati mwingine alishinda na wakati mwingine sisi.'
Heraclius akasema, 'Huwa anakuamrisheni mfanye nini?'
Nikajibu, 'Anatuambia tumwabudu Allah, na Allah pekee na tusimuabudu kwa kumshirikisha na chochote,  na kuachana na yote mababu zetu waliyosema. Anatuamrisha kuswali, kusema ukweli, kuwa safi (kutofanya zinaa), na kuimarisha uhusiano mzuri na ndugu.'

Heraclius akamwambia mkalimani aniambie yafuatayo, Nimekuuliza kuhusu familia yake na ukanijibu kuwa anakokaka familia ya kuheshimika sana. Ukweli Mitume wote wanatoka katika familia za hadhi ya heshima katika jamii zao. Nimekuuliza kama kuna mwingine yeyote aliyewahi kuwa na madai kama hayo, jibu lako likawa la kukataa. Kama jawabu lingekuwa la kukubali, ningefikiri kuwa huyu mtu anafuata kauli ya mtu aliyepita. Kisha nikakuuliza kama yeyote katika mababu zake alikuwa mfalme. Jawabu lako likawa la kukataa, na lingekuwa ka kukubali, ningefikiri huyu mtu anataka kurudisha utawala wa kifalme wa mababu zake.

Nikauliza zaidi kama ameshawahi kushutumiwa kusema uwongo kabla ya kusema alivyosema (kuhusu utume), na jibu lako likawa la kukataa. Kwahiyo nikastaajabu, yawezekana vipi mtu asiyedanganya juu ya wengine aje aseme uwongo juu ya Allah. Halafu nikakuuliza kama ni matajiri au masikini wanaomfuata. Ukanijibu kuwa ni masikini wafuasi wake, Na ukweli ni kuwa Mitume wote wamekuwa wakifuatwa na tabaka hili hili la watu. Halafu nikakuuliza kama wafuasi wake wanaongezeka ama wanapungua. Ukanijibu kuwa wanaongezeka, na ukweli ni kuwa hii ndio njia ya Imani ya ukweli, mpaka inapokamilika katika nyanja zote. Nikakuuliza zaidi kama kuna yeyote ambaye baada ya kujiunga na dini yake, akaona hakupendezwa nayo na kuiacha dini yake. Jibu lako likawa katika kukanusha, na ukweli ni kuwa hii ni ishara ya Imani ya kweli, wakati furaha yake inapoingia mioyoni na kuchanganyika kikamilifu. Nikakuuliza kama amewahi kusaliti. Ukajibu katika kukanusha na kama ilivyo, mitume hawasaliti daima. Kisha nikakuuliza amewaamrisha mfanye nini. Ukajibu amewaamrisha mumwabudu Allah na Allah pekee, na msimuabudu kwa kumshirikisha na chochote na kuwakataza kuabudu masanamu na kuwaamrisha kuswali, kusema ukweli na kuwa wasafi (kutozini). Kama uliyosema ni kweli, hivi karibuni kabisa atamiliki hili eneo chini ya nyayo zangu na nilijua (kutoka vitabuni) kwamba angekuja kutokea lakini sikujua kama angekuwa ametoka kwenu, na ningeweza kumpata ningeenda kuonana (kukutana) naye haraka, na ningekuwa naye, kwa hakika ningemuosha miguu/nyayo zake'

Halafu Heraclius akaomba iletwe barua ya Mtume (s.a.w) ambayo ililetwa na Dihya kwa Gavana wa Busra, ambaye aliituma kwa Heraclius ili aisome. Yaliyomo katika barua ni kama ifuatavyo: "Kwa Jina La Allah, Mwingi wa Rehema, Mwenye kurehemu, kutoka kwa Muhammad mtumwa wa Allah na Mtume wake kwenda kwa Heraclius mtawala wa Byzantine. Amani iwe juu yake, anayefuata njia ya uongofu. Zaidi ya hayo ninakualika katika Uislam, na ukiwa muislam utakuwa salama, na Allah atakupa thawabu mara dufu, na ukikataa mwaliko huu wa Uislam utakuwa unafanya dhambi kwa kuwapotosha raia (walio chini yako).

'Enyi Watu wa Kitabu! Njooni kwenye neno lilio sawa baina yetu na nyinyi: Ya kwamba tusimuabudu yeyote ila Mwenyezi Mungu, wala tusimshirikishe na chochote; wala tusifanyane sisi kwa sisi kuwa Waola Walezi badala ya Mwenyezi Mungu. Na wakigeuka basi semeni: Shuhudieni ya kwamba sisi ni Waislamu. (waliojisalimisha kwa Allah)' (Qur'an 3:64)

Halafu Abu Sufyan akaongeza, "Wakati Heraclius alipomaliza hotuba yake na aliposoma ile barua, kukawa na gumzo la ghasia na kelele mahakamani. Kwahiyo tukatolewa nje ya mahakama. Nikawaambia wenzangu kwamba suala la Ibn Abi Kabsha (Mtume s.a.w) limekuwa zito na maarufu anamwogopesha hata mfalme wa Bani Al Asfar (Wagiriki). Kisha nikaanza kuwa na uhakika kwamba yeye (s.a.w) angekuja kuwa mshindi katika muda mfupi ujao mpaka ninaposilimu (yaani Allah ataponiongoza)"

Msimulizi mdogo ameongezea, "Ibn An Natur alikuwa Gavana wa Ilya' (Jerusalem) na Heraclius alikuwa ni mkuu wa Wakristo wa Sham. Ibn An-Natur anasimulia kuwa safari moja Heraclius alipotembelea Ilya' (jerusalem), aliamka asubuhi akiwa na huzuni. Baadhi ya makuhani wake wakamuuliza kwanini alikuwa katika hali hiyo? Heraclius alikuwa ni mtabiri na mnajimu. Akajibu, 'Usiku nilipoangalia nyota, niliona kuwa kiongozi wa wanaofanya tohara ametokea (ameshinda). Ni akina nani hao wanaofanya tohara?' Watu wakamjibu, 'Isipokuwa Wajahudi hakuna anayefanya tohara, kwa hiyo usiwaogope (Wayahudi).

'Toa amri tu ya kuuawa kila Myahudi aliyopo nchini'

Wakati wakijadili hilo, mjumbe aliyetumwa na mfalme wa Ghassan kuleta habari za Mtume wa Allah (s.a.w) kwa Heraclius akaja. Aliposikia habari hizo, Heraclius akawaamrisha watu wakaangalie kama huyo mjumbe wa Ghassan ametahiriwa. Baada ya kumuona, wakamwambia Heraclius kwamba ametahiriwa. Heraclius akamuuliza kuhusu Waarabu. Yule mjumbe akajibu, 'Waarabu pia wanafanya tohara.'

(Aliposikia hivyo) Heraclius akasema kwamba uhuru wa Waarabu umekuwa. Halafu Heraclius akaandika barua kwa rafiki yake Roma ambaye alikuwa na ufahamu mzuri wa mambo kama yeye. Heraclius akasafiri kuelekea Homs. (Mji ulioko Syria na akabaki huko mpaka alipopata majibu ya barua yake kutoka kwa rafiki yake aliyekubaliana naye juu ya maoni kuhusu kuibuka kwa Nabii (s.a.w) na kuwa ni Nabii kweli. Kwa hilo Heraclius akawaalika wakuu wote wa Byzantine kukusanyika katika Kasri lake pale Homs. Walipokusanyika, akaamrisha milango yote ya jumba lake ifungwe. Halafu akatoka na kusema, 'Enyi Wa-Byzantine! Kama mnapenda mafanikio, na mnatafuta muongozo sahihi na mnataka Ufalme wenu ubakie imara basi toeni kiapo cha utii kwa huyu Nabii (yaani msilimu)'

(Waliposikia) watu wakakimbilia mbio kwenye milango ya Kasri kama punda mwitu lakini wakakuta milango imefungwa. Heraclius akatambua chuki yao dhidi ya Uislam na alipopoteza matumaini ya wao kusilimu, akaamrisha warudishwe.

(Waliporudi) akasema, 'Kilichosemwa ni kupima tu nguvu ya imani yenu katika dini, na mimeshaiona.' Watu wakasujudu mbele yake na kumridhia, na huo ndio mwisho wa hadithi ya Heraclius (kuhusiana na Imani yake).